June 21 is the longest day of the year, with 19 hours of daylight in Anchorage, 22 in Fairbanks, and 18 in Southeast. But from early May through September, days are considerably longer than at lower latitudes.
Alaska's sky is light nearly all night long from late May to late July (unless you're out and about at 3am). And it's light past 10pm for another month on either side of that.

During ramadan (when coincide with this period), muslims has to fast 18 to 22 hours for 30 days in a row

Is there any exception(like during travel) for the muslim want to live in alaska or anywhere in the world with similar latitude range?

During travel, it is haram to fast during ones travel.

According to Islamic sharia, a traveler is normally a person who travels from his home to another town or place with the intention of staying there for less than 10 days.
Fasting by a traveler during the month of Ramadan is haram.
If you start your journey after Zawal time (Islamic mid-day) in Ramadan, then it is wajib to complete fasting for that day.
If you start your journey before Zawal time in Ramadan, then it is wajib to start fast on that day, and then your fast will automatically break after you have traveled a certain distance from your home town.
If you were traveling, and you return to your home (or arrive at a place where you are going to stay for 10 days or more) after Zawal time (Islamic mid-day) in Ramadan, then you can not fast on that day, but it is Mustahab to respect fasting on that day. You have to do Qaza fast for that day and all fasts missed during traveling.
If you were traveling, and you return to your home (or arrive at a place where you are going to stay for10 days or more) before Zawal time (Islamic mid-day) in Ramadan, and if you have not done anything which breaks fast, then it is wajib to keep fast for that day. However if you have
done anything which breaks fast, then you can not fast on that day, but it is Mustahab to respect fasting on that day, and you have to do Qaza fast for that day afterwards.
If you are a traveler during the month of Ramadan, and staying somewhere for less than 10 days, then you can not keep even any other fast (Mustahab fast or Qaza fast of previous Ramadan) during those days.

Originally Posted by Alien
Every innovation needs to be looked at on a case by case basis. Mazar worships are definitely bad and is another product of rural areas. One cant tag all innovations with same brush.Posted via BC Mobile Edition (Android)

Regarding Shab e Barat and Shab e Meraj, on these days people in our country do cross limits at times. But the sense of Shab e Barat and Shab e Meraj is not haram at all. Many activities carried out by the ppl during these days are Bidaah. So, directly tagging Shab e Barat and Shab e Meraaj as Bidaah will be inappropriate. But there is no doubt, all Bidaah activities are Haraam.Posted via BC Mobile Edition (Opera Mobile)

Originally Posted by roman
Shab e meraj is not an innovation Insaad. Its the night when our prophet went to visit our lord. He spoke to Allah and their exchange of words is what we receite at our prayers (Atta hiyatu).

Yes exactly! And that is the point I tried to make if you read my post you'd understand. My point was, Banglaguy needs to assess things before making observations. In the end, Allah knows best.
Btw, roman bro, its Isnaad not Insaad Posted via BC Mobile Edition (Opera Mobile)

Originally Posted by Isnaad
Yes exactly! And that is the point I tried to make if you read my post you'd understand. My point was, Banglaguy needs to assess things before making observations. In the end, Allah knows best.Btw, roman bro, its Isnaad not Insaad

Posted via BC Mobile Edition (Opera Mobile)

sorry Isnaad it was a typo

My understanding was Shab e barat is innovation..

__________________
The mind is like a parachute, it only works when open.....Thomas Dewey

Nothing wrong discussing difference in rites and rituals. Its significant part of our faith. The way I see it, religion has two aspects of it.

1) Spiritual - Be good, do good etc. the usual. Common in every religion.
2) Rites and rituals - Differs between every religion and in major religions like Christianity or Islam it differs within itself.

Here we were discussing how it differs within Islam on geographical basis. Its not implying someone has moral highground, but rather educating the certain "rogue" practices that crept up in our region over period of time, some of which like "mazar worships" heavily contradicts the basic principles of Islam. Of course those people are free to do what they feel like. Its a free country.

Originally Posted by Banglaguy
During travel, it is haram to fast during ones travel.

According to Islamic sharia, a traveler is normally a person who travels from his home to another town or place with the intention of staying there for less than 10 days.
Fasting by a traveler during the month of Ramadan is haram.
If you start your journey after Zawal time (Islamic mid-day) in Ramadan, then it is wajib to complete fasting for that day.
If you start your journey before Zawal time in Ramadan, then it is wajib to start fast on that day, and then your fast will automatically break after you have traveled a certain distance from your home town.
If you were traveling, and you return to your home (or arrive at a place where you are going to stay for 10 days or more) after Zawal time (Islamic mid-day) in Ramadan, then you can not fast on that day, but it is Mustahab to respect fasting on that day. You have to do Qaza fast for that day and all fasts missed during traveling.
If you were traveling, and you return to your home (or arrive at a place where you are going to stay for10 days or more) before Zawal time (Islamic mid-day) in Ramadan, and if you have not done anything which breaks fast, then it is wajib to keep fast for that day. However if you have
done anything which breaks fast, then you can not fast on that day, but it is Mustahab to respect fasting on that day, and you have to do Qaza fast for that day afterwards.
If you are a traveler during the month of Ramadan, and staying somewhere for less than 10 days, then you can not keep even any other fast (Mustahab fast or Qaza fast of previous Ramadan) during those days.

Sometimes you have to fast 22 hours if you live in some place in Alaska. Is there any leniency for long hour fasting?

I actually heard it in a radio programme when I was on my car last year during Ramadan. They said that it is according to a Hadith. So, as you can see I don't have the source with me now. If I can find it, I will definitely let you know And there is always scope of repentance in Islam

__________________
"And be true to every promise- for, verily you will be called to account for every promise which you have made." - [Al Qur'an - 17:34]

Originally Posted by asdfjkl
Sometimes you have to fast 22 hours if you live in some place in Alaska. Is there any leniency for long hour fasting?

I'm sorry bro, there is no leniency. I myself this year in London will have to fast 19 hours. But just think of the reward you will earn, and how happy you will make Allah Subhana wa ta'ala.

Quote:

Originally Posted by asdfjkl
also not paying or charging interest

Sahih Al-Bukhari Hadith 7.829 Narrated by Abu Juhaifa The Prophet forbade the use of the price of blood and the price of a dog, the one who takes (eats) usury the one who gives usury, the woman who practises tattooing and the woman who gets herself tattooed.

Al-Tirmidhi Hadith 2828 Narrated byAbuHurayrah Allah's Messenger (peace be upon him) said, "On the night when I was taken up to Heaven I came upon people whose bellies were like houses and contained snakes which could be seen from outside their bellies. I asked Gabriel who they were and he told me that they were people who had practised usury." Ahmad and Ibn Majah transmitted it.

Al-Tirmidhi Hadith 2826 Narrated byAbuHurayrah Allah's Messenger (peace be upon him) said, "Usury has seventy parts, the least important being that a man should marry his mother." Ibn Majah and Bayhaqi, transmitted it in Shu'ab al-Iman.

Al-Tirmidhi Hadith 2825 Narrated byAbdullah ibn Hanzalah ; Abdullah ibn Abbas Allah's Messenger (peace be upon him) said, "A dirham which a man knowingly receives in usury is more serious than thirty-six acts of fornication." Ibn Abbas's version adds that he said, "Hell is more fitting for him whose flesh is nourished by what is unlawful." Ahmad and Daraqutni transmitted it. Bayhaqi transmitted in Shu'ab al-Iman on the authority of Ibn Abbas.

Al-Muwatta Hadith 31.95 What Is Not Permitted of Free Loans Malik related to me that he had heard that Abdullah ibn Masud used to say, "If someone makes a loan, they should not stipulate better than it. Even if it is a handful of grass, it is usury." Malik said, "The generally agreed on way of doing things among us is that there is no harm in borrowing any animals with a set description and itemisation, and one must return the like of them. This is not done in the case of female slaves. It is feared about that that it will lead to making halal what is not halal, so it is not good. The explanation of what is disapproved of in that, is that a man borrow a slave-girl and have intercourse with her as seems proper to him. Then he returns her to her owner. That is not good and it is not halal. The people of knowledge still forbid it and do not give an indulgence to any one in it."

Sahih Al-Bukhari Hadith 7.259 Narrated byAbu Juhaifa The Prophet cursed the lady who practices tattooing and the one who gets herself tattooed, and one who eats (takes) Riba' (usury) and the one who gives it. And he prohibited taking the price of a dog, and the money earned by prostitution, and cursed the makers of pictures.

Here's a few Hadith's to back that statement up .

Quote:

Originally Posted by asdfjkl
i pay interest, i guess i am gonna rot in hell

“Hazrat Abu Huraira Radhiallaho Anhu has reported the saying of the Prophet Sallallahu Alayhi Wassallam that during his ascension (Mi'raaj), he noticed a group of men whose stomachs were bloated to the size of big rooms and their wanting to move from their positions was impossible. They would be crushed in a stampede by the friends of Fir'awn. The Prophet Sallallahu Alayhi Wassallam seeing their condition asked Hazrat Jibra'eel Alayhis Salaam about their identity. He was informed that they were the people who indulged in dealings of usury and interest.”

That's the punishment, although I am not 100% sure of the source, it is more or less authentic.

Often times Muslim consumers tend to assume 'Kosher' is similar to 'Halal'. Although the slaughtering rituals of Jewish people resemble those of Muslims; kosher and halal are two different entities carrying a different meaning and spirit. Muslims, therefore, are provided with the following basic information about Kosher so they can exercise care in distinguishing halal from kosher.

Kashrut (in Hebrew) is the system of Jewish dietary laws. Kosher (kashur in Hebrew) means 'fit, or proper for use' according to Jewish law. Examples of kosher are: the meat of the 'fore quarter*' of the cattle slaughtered ritually, fruits, vegetables, all fish that have fins, Kosher wines, Kosher cheeses, Kosher gelatin.

The opposite of Kosher, as applied to food in Treif (in Yiddish), or trefah (in Hebrew) meaning 'not suitable for use', or 'forbidden'. Trefah literally means 'torn by a wild beast' (Exodus 22:30). Examples of Trefah are: blood, swine, rabbit, all shell fish, wild birds such as wild hen, wild duck, and the birds of prey.

These food items exhibit a marked difference between kosher and Halal as well as trefah and haram. The differences are explained elsewhere in this section.

Halal is a comprehensive Islamic term encompassing not only the matters of food and drink, but all other matters of daily life. Islam being the final and perfect way of life for humanity, it supersedes all the previously revealed religions including Christianity and Judaism. The rituals in all matters were perfected by God (al-Quran 5:3)

According to Islamic Jurisprudence, no one except God can change forbidden (Haram) things into lawful (halal) for vice-versa. It is forbidden for people to change the lawful (Halal) things into unlawful (Haram), or vice-versa.

Halal is a unique Islamic concept and eating zabiha (Islamically slaughtered) meat is a distinguishing part of a Muslim's identity as expressed by Prophet Muhammad, peace and blessings be upon him.

Gelatin is considered Kosher by many Jews regardless of its source of origin. If the gelatin is prepared from non-zabiha, Muslims consider it haram (prohibited). Hence foods items such as marshmallows, yogurt, etc., showing kosher symbols are not always halal.

Enzymes (irrespective of their sources even from non-kosher animals) in cheese making are considered mere secretion (pirsah b'almah) according to some kashrut organizations, hence all cheeses are considered kosher by many Jews. Muslims look for the source of the enzyme in cheese making. If it is coming from the swine, it is considered haram(forbidden). Hence cheeses showing kosher symbols may not be halal.

Jews do not pronounce the name of God on each animal while slaughtering. They feel that uttering the name of God, out of context, is wasteful. Muslims on the other hand pronounce the name of Allah on all animals while slaughtering.

The salient differences between kosher and halal have been illustrated so that Muslim consumers can distinguish halal from kosher.

Muslims in non-Muslim countries should strive to follow the Islamic injunctions in their diet (as well as in every walk of life) and establish their own businesses and institutions to cater to the needs of the Muslim Ummah. By doing so, not only the identity of the Muslims will be preserved, but they will be recognized and respected for their beliefs and practices.

There are different sects within Judaism and there are several hundred Jewish Kosher authorities in the US who certify Kosher based on extremely liberal to extremely conservative rules. Therefore it is difficult to come up with one uniform opinion regarding Kosher practices. A symbols "k" for kosher is not governed by any authority. Any manufacturer can use it at will. A website guiding Jews about Kosher states "it may take a great deal of detective work to ascertain the standard that a particular rabbi is using." For this reason many Muslims when buying anything kosher look for "u" in a circle which are more conservative Kosher symbol.